止觀輔行傳弘決 8.52

8.52

次結數中，云「三百邪法」者，且約邪從外來，故云三百。若兼度入意地，則三百六十。故文中云「而其初入必因五根」，故且從因以明三百。治堆惕中云「偷臘」等者，盜增法歲，意避僧役、希利貪食，故得此名。臘者，獵也。於此月中獵取禽獸以祭其祖，從事而立，故名為臘。或曰臘者，接也。《史記》云「始皇名臘，夏曰嘉平，殷曰清祀，周曰大蜡（鉏架切），自漢後為臘，以至於今。」「吉支」者，鬼名也。此鬼本由破戒所致，故聞戒序猶生愧心。況戒神為護，今破戒鬼去。亦如前所引五戒緣起，則一切鬼神皆懼戒法。俗有相傳云：「請僧禳災，僧誦戒序，屍被戒神移之曠野。」即其事也。治魔羅中云「一切物莫受」者，空無所得也。具如《玄》文第四卷初引。《增一》二十七云「魔有五力，所謂五塵。佛聖弟子一力能拒，謂不放逸。」《大論》「問：新學菩薩道力尚弱，云何能使魔不得便？答：諸菩薩護故。」又云「是人善修空故，魔無如之何。如身無瘡，毒不得入，是故修空魔不得便。」次明修觀者，初三惡者（云云），《大經》云「有四善事墮三惡道：一者為勝他故讀誦經典、二者為利養故受持禁戒、三者為他屬故而行布施、四者為非想故繫念思惟。」言他屬者，施物本為攝他從己。今以他屬為三善者，且據施邊從事而說，若從心說則屬三惡。「雖生善道，世世相染」等者，意令他屬，而反屬魔，是故世世為魔所嬈。「經云」下，《大品》文也。《大論》八十一云「阿難問佛：『魔為都嬈一切菩薩，亦有不嬈者耶？』佛言：『有嬈不嬈。』阿難白佛：『何者被嬈？』佛言：『或有菩薩先世聞般若不能信解，遠善知識、親近惡友，離般若、行惡法，聞深般若語他人言：「我尚不得其底，汝何用學？」又輕餘菩薩言：「我行般若，汝無是行。」又有菩薩恃姓輕他，天魔歡喜云：「我宮殿不空，益三惡道。」又有菩薩與求聲聞者諍，魔言：「穢薩婆若。」或與求薩婆若者諍，魔言：「兩失薩婆若。」若無是事甚深清淨者，則無魔惱。雖在善道，與魔相關，如是菩薩為魔所惱。』」言「拙度」者，通至別教，如魔為阿難說法等（云云）。

Next, in concluding the count, the statement 'three hundred evil dharmas' temporarily regards the evil as coming from the outside, and thus says three hundred. If one additionally counts their entry into the mental ground, then it is three hundred and sixty. Therefore, the text states, 'and their initial entry must be through the five sense-roots'; thus, it temporarily clarifies three hundred from the perspective of causes. In curing duitixi, the statement 'stealing ordination years' and so forth means illicitly increasing one's Dharma years in order to avoid monastic duties and hope for gain and food, hence getting this name. La (ordination year/sacrifice) means hunting. In this month, one hunts birds and beasts to sacrifice to one's ancestors; established from the activity, it is therefore called la. Or it is said that la means continuity. The Records of the Grand Historian states: 'First Emperor named it la; the Xia called it jiaping; the Yin called it qingsi; the Zhou called it daza (pronounced zha); from the Han onward it has been la down to the present.' 'Jizhi' is the name of a ghost. This ghost originally arose through breaking precepts; therefore, upon hearing the precept preface, it still felt shame. How much more so when the precept spirits provide protection; then the precept-breaking ghost departs. It is also like the conditions for the five precepts cited earlier: all ghosts and spirits fear the precept dharma. In common transmission, it is said: 'A monk was invited to avert a disaster; the monk recited the precept preface, and the corpse was moved by the precept spirit into the wild open.' This is the very matter. In curing māra, the statement 'do not accept anything' means emptiness without acquisition. This is fully cited at the beginning of the fourth fascicle of the Xuan text. The Ekottarika-āgama, fascicle 27, states: 'Demons have five powers, namely the five sense-objects. The holy disciples of the Buddha have one power that can resist them, namely heedfulness (appamāda).' The Great Treatise asks: 'A newly learning bodhisattva's path-power is still weak; how can he ensure the demon gains no advantage?' It answers: 'Because of the protection of the bodhisattvas.' It also says: 'Because this person skillfully cultivates emptiness, the demon can do nothing to him. Just as when a body has no wounds, poison cannot enter, so because he cultivates emptiness, the demon gains no advantage.' Next, in explaining the cultivation of contemplation, regarding the first three evils (etc.), the Great Scripture states: 'There are four good things that cause one to fall into the three evil destinies: first, chanting scriptures for the sake of surpassing others; second, upholding precepts for the sake of material gain; third, practicing giving for the sake of making others one's dependents; fourth, binding thought and meditating for the sake of the heaven of neither-perception-nor-non-perception.' Regarding 'subjection to others', giving material objects originally aims to gather others to oneself. Now, regarding subjection to others as three goods is spoken temporarily on the side of giving in terms of activities; if spoken from the mind, it belongs to the three evils. 'Although born in good destinies, they defile one another lifetime after lifetime' and so forth means that intending to make others dependents, one conversely becomes a dependent of the demon; therefore, lifetime after lifetime, one is disturbed by demons. Below 'The sūtra says', it is the text of the Dapin. The Great Treatise, fascicle 81, states: 'Ānanda asked the Buddha: "Do demons disturb all bodhisattvas, or are there those who are not disturbed?" The Buddha said: "There are those who are disturbed and those who are not disturbed." Ānanda said to the Buddha: "Which ones are disturbed?" The Buddha said: "Some bodhisattvas in past lives heard Prajñā and could not believe and understand it, kept away from good spiritual friends, associated with evil companions, departed from Prajñā, and practiced evil dharmas. Hearing profound Prajñā, they said to others: 'I have not yet reached its bottom, why should you study it?' Moreover, they disparaged other bodhisattvas, saying: 'I practice Prajñā; you have no such practice.' Moreover, some bodhisattvas rely on their clan and disparage others, and the heavenly demon rejoices, saying: 'My palace will not be empty; it increases the three evil destinies.' Moreover, some bodhisattvas dispute with seekers of the hearer vehicle, and the demon says: 'They defile sarvajñā (all-knowledge).' Or they dispute with seekers of sarvajñā, and the demon says: 'Both lose sarvajñā.' If one is without these matters and is profoundly pure, there will be no demonic distress. Although in good destinies, they are connected with demons; such bodhisattvas are disturbed by demons."' Regarding 'clumsy crossing', it extends to the distinctive teaching, as when the demon preached the Dharma to Ānanda, and so forth (etc.).